Alhassanain(p) Network for Heritage and Islamic Thought

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Chapter Twenty-two: Those who falsely claimed to be emissaries and gateways to the Imam

Abu Muhammad Hasan Shari: Shaykhut Taifa says inKitab Ghaibat: The first one of them is the one known as Shari.

A group of scholars narrated to us from Abu Muhammad Talakbari on the authority of Abu Ali Muhammad Ibne Himam, saying, Shari’s patronymic was Abu Muhammad. Harun said: I think his name was Hasan and he was from the companions of Abul Hasan Ali Ibne Muhammad and then after him from the companions of Hasan Ibne Ali.

He is the first one who claimed a position that Allah did not assign to him and he was not qualified for it. He blasphemed Allah and his Hujjas, peace be unto them, and attributed to them what is not worthy of them and they are disdainful thereof.

The Shia cursed him and turned away from him with dislike.

Harun says, Then words of disbelief and sacrilege were expressed by him. All such claimants, first, attribute lies to the Imam and claim that they are his representatives, calling the weakling to believe in them through such pervert claims. Then they graduate up to the claims of self deification, like the words of Hallaj as manifested by Abu Ja’far Shalmaghani and his likes. On all of them be the constant curses of Allah. One of them is Muhammad Ibne Nasir Numairi.

Muhammad bin Nasir Numairi: Says Ibne Nuh, Abu Nasr Hibatullah Ibne Muhammad said: Muhammad Ibne Nasir Numairi was from the companions of Abu Muhammad Hasan Ibne Ali (a.s.). And when Abu Muhammad was transferred to his eternal abode, Muhammad claimed the position of Abu Ja’far Muhammad Ibne Uthman, that is, he claimed that he was the deputy of the Imam of the Age. He claimed “Babiyya,” that is, to be a gateway to the Imam. Allah disgraced and humiliated him through the blasphemy and ignorance, which he manifested, and through the curse of Abu Ja’far Muhammad Ibne Uthman and his dislike and denunciation of him. He claimed this position after Shari.

Abu Talib Anbari says, When Muhammad Ibne Nasir manifested his heresies and blasphemies, Abu Ja’far (a.s.) took the oath of damnation against him and made his disdain for him known. Ibne Nasir heard that and came to Abu Ja’far to soften his heart and apologize. Abu Ja’far did not give him permission to enter, and barred and turned him away empty-handed.

Saad Ibne Abdullah has said: Muhammad Ibne Nasir Numairi claimed that he was an apostle, a prophet and that Ali Ibne Muhammad (a.s.) had sent him. He believed in reincarnation and exaggerated about the position of Abul Hasan (a.s.) and deified him. He believed in the permissibility of marrying mahrams and same sex marriage.

He believed that sodomy was an act of humility and meekness and modesty on the part of the receiver and that it was an occasion of pleasure and delight for the doer, and that Allah does not disallow any of such things. Muhammad Ibne Musa Ibne Hasan Ibne Furat supported the authenticity of these reports.

He narrated this to me on the authority of Muhammad Ibne Nasir Abu Zakariya Yahya Ibne Abdur Rahman Ibne Khaqan, that he clearly saw him with a boy over his back. He said: I met him and rebuked him for that. He said: “It is of the pleasures and humility for Allah and abstinence from arrogance.”

Saad says, When Muhammad Ibne Nasir was inflicted by the malady in which he died, he was asked, “To whom does this order belong?” He said: as his tongue was heavy, weak, and stuttering, “Ahmad.” It was not known who this Ahmad was. His followers divided into three groups after him. One group said that it was his son Ahmad. Another maintained it was Ahmad Ibne Muhammad Ibne Musa Ibne Furat. And another group believed that it was Ahmad Ibne Abi Husain Ibne Bushr Ibne Yazid. Their group disintegrated.

One of them is Ahmad Ibne Hilal Karkhi. Abu Ali Ibne Humam said: Ahmad Ibne Hilal was from the companions of Imam Hasan Askari (a.s.).

The Shia were unanimous on the deputization of Abu Ja’far Muhammad Uthman (a.s.) on the account of clear instructions of Hasan (a.s.) during his lifetime. And when Hasan (a.s.) passed away, the Shia said to Ibne Hilal, “The congregation is with him. Will you not accept the leadership of Abu Ja’far Muhammad Ibne Uthman and refer to him, when the Must-be-Obeyed Imam has clearly assigned him as his representative?” He said to them, “I have not heard the Imam mentioning him as his representative. I do not deny the deputization of his father [meaning, Uthman Ibne Saeed], though. However, if I were certain that Abu Ja’far were the representative of the Master of the Age, I would not defy him.” They said: “If you have not heard. others have.” He said: “You follow what you have heard.” He did not profess the authority of Abu Ja’far, so the Shia beseeched damnation for him and manifested their disdain for him.

Then the holy letter came through Abul Qasim Ibne Ruh that took the oath of damnation against him and denounced him amongst the others who were dammed.

One of them is Abu Tahir Muhammad Ibne Ali Ibne Bilal. His story and what happened between him and Abu Ja’far Muhammad Ibne Uthman Amari, may Allah lighten his visage, is well-known. He seized the assets of the Imam, which were in his hands and refused to deliver them, and claimed that he is the representative. The congregation turned away from him and beseeched damnation for him and the famous letter came from the Master of the Age (a.s.).

Abu Ghalib Zurari says, Abul Hasan Muhammad Ibne Muhammad Ibne Yahya Maadhi said: One of our men followed Abu Tahir Ibne Bilal after the dispute had occurred. Then he turned away from him and returned to our congregation. I asked him about the reason.

He said: One day, I was with Abu Tahir. His brother Abul Tayyib and Ibne Khizr and a group of his followers were present when a page entered and said: “Abu Ja’far Amari is on the door.” The party was terrified. I asked him what is happening here. He said to the page, “He comes in.” Abu Ja’far (a.s.) came in and the party and Abu Tahir stood for him. He sat at the presidency of the session and Abu Tahir sat humbly in front of him.

Abu Ja’far (a.s.) remained silent until his awe made them silent. Then he said: “Abu Tahir, I call on you by the oath of Allah, did not the Master of the Age (a.s.) order you to deliver me the assets, which are in your hands?” He said: “By Allah, yes.” Abu Ja’far (a.s.) rose and left. A mortal silence had seized the party. When they regained their bearings, his brother Abul Tayyib said: “From where did you see the Master of the Age?” He replied, “Abu Ja’far (a.s.) took me to one of his houses. So, he appeared to me from the heights of his house and ordered me to carry the assets, which I am holding, to Abu Ja’far.” Abul Tayyib said: “How did you know he was the Master of the Age?” “His awe and imposing charisma overwhelmed me and I was overtaken by such apprehension from him,” he said: “that I did not know he was the Master of the Age (a.s.).” This was the reason of my disassociation from them.

Husain Ibne Mansur Hallaj

Husain Ibne Ibrahim narrated to us from Abul Abbas Ahmad Ibne Ali Ibne Nuh, from Abu Nasr Hibatullah Ibne Muhammad Katib Ibne binte Kulthum binte Abi Ja’far Amari, saying, When Allah desired to unveil the affair of Hallaj and manifest his humiliation and to disgrace him, he thought that Abu Sahl Ibne Ismail Ibne Ali Naubakhti (a.s.) was a person that could be deceived by his hoax and taken by his fraud. So he sent after him.

Because of his sheer ignorance, he assumed that Abu Sahl is like the other weaklings in the matter of faith and reckoned that he could be drawn and tricked through his lunacies, and that by commanding Abu Sahl’s loyalty, he will be able to draw yet more followers on the virtue of Abu Sahl’s position in the eyes of the people and his respectability in knowledge and literature. Hallaj sent to him, “I am the representative of the Master of the Age (a.s.).” Through such a message he would first draw the ignorant people and then proceed to other claims. He stated, “I have been ordered to correspond with you and avail you with the help you desire, so your soul may find strength and you may not have doubts in the creed.”

Abu Sahl wrote him back, “I will ask you a something that is rather minor in comparison to the signs and proofs that have manifested on your hands. I am a man who is fond of women and love to have playful talks with them. I have a number of concubines but I cannot copulate with all of them. Age and grey hair has created a distance between me and them. I need to dye my hair and beard every Friday, which is a severely laborious work, in order to conceal it from them, lest my condition will be revealed to them and my proximity from them will change to distance and my union into separation. I want you to remove this need of mine to dyeing and suffice me its labor and make my beard black. I will obey you and come to you and believe in you. I will be a preacher of your faith, considering my ingenuity in this matter and your help in that regard.”

When Hallaj heard the message, he realized that his call to him had been a blunder. He did not reply and did not send him any messenger. On the other hand, Abu Sahl made Hallaj the subject of his talks and jests. He would make jokes of him before everyone. He spread this incident to every minor and senior, and this led to the revelation of Hallaj’s blasphemous enterprise and the disassociation of the congregation from him.

A number of scholars narrated to me from Abu Abdullah Ibne Ali Ibne Husain Ibne Musa Ibne Babawayh that Ibne Hallaj went to Qom and wrote to the relatives of Abul Hasan, the father of Shaykh Saduq, calling them and Abul Hasan, saying, “I am the messenger of the Imam and his representative.” The narrator says, When the letters reached at my father’s hands, he tore them and said to the messenger, “How free are you for such misguidance!” The man, which I think said was his cousin, said: “The man has made a call to himself. Why did you tear his letters?” People laughed and made jests at him.

My father went to his store with his disciples and servants. When he entered the house where his store was, everyone rose for my father except one man sitting there. My father did not know him. As my father sat and took out his register of accounts and his pen and ink, as is the custom of the merchants, he asked one of the people who were present about the man sitting there. He told my father about him. The man heard that my father had asked about him, so he came to my father and said: “You inquire about me while I am present?”

My father said: “Sir, observing respect and reverence I did not ask yourself directly.” He said: “You tear my letter while I am watching you?” My father asked, “So you are the man then.” Then he called his servant, “By his feet and his hind! Kick the enemy of Allah and His Messenger out of the house.”

Then he said to him, “You claim miracles? May Allah curse you.” The slave grabbed him from his hind and kicked him out. We did not see him afterwards in Qom.

Muhammad bin Ali Shalmaghani

His name was Ibne Abi Azaqir. Husain Ibne Ibrahim narrated to me from Ahmad Ibne Ali Ibne Nuh from Abu Nasr Hibatullah Ibne Muhammad Ibne Ahmad ­Katib, the son of binte Umme Kulthum binte Abi Ja’far Amari saying, Lady Umme Kulthum (the daughter of the second deputy of the Imam of the Age (a.s.)) narrated to me, Abu Ja’far Ibne Abul Azaqir was a respectable man before the progeny of Bistam.

That is because Abul Qasim Husain Ibne Ruh had conferred much esteem and respect on him in front of the people. After his apostasy, Ibne Abul Azaqir would tell every lie, mischief, and heresy to the progeny of Bistam, falsely quoting the Shaykh Abul Qasim all the while. The house of Bistam would accept that from him and believe in him, until this came to the knowledge of Abul Qasim (a.s.) and he denied that and called attention to the enormity of the blasphemy and prohibited the progeny of Bistam from listening to him and ordered them to damn and denounce him. However, they did not listen and persisted on following Ibne Abi Azaqir.

That was because he would tell them, “I have manifested the secret I had been sworn to maintain secrecy. Therefore, I am being punished to be castigated from the position of proximity, because this is a great position that only an Archangel or a great apostle or a tested believer can bear.”

He would thus magnify his position and importance in their eyes. When this reached to Abul Qasim (a.s.), he wrote to the Bistams to curse him and express their disdain for him and his followers and devotees. When the

Bistams received the letter, they showed it to him, at which he put up a very profuse weep and then said: “This message has a very profound secret dimension. The curse is banishment. The meaningof his word, May Allah curse him, is May Allah banish him from punishment and Fire. Now you know my position.” He touched the ground with his cheeks and said: “You must keep this matter a secret.”

The lady said: I had informed Shaykh Abul Qasim what the motherof Abu Ja’far Ibne Bistam had said one day to me when we were visiting her and she had received me with great reverence and respect and veneration, so much so that she fell on my feet to kiss them. I did not let her do that.

I said: “Easy, my mistress, this is too much.” I fell on her hands and she cried. Then she said: “How would I not do that to you, while you are my mistress Fatima?” I asked, “How is that’?” She said: “The Shaykh,” meaning Abu Ja’far Muhammad Ibne Ali “has confided a secret in us.” “And what is the secret’?” I asked her. “He has asked us to hide it and I fear if I reveal it, I will be chastised.” I gave her my most solemn promises that I will not reveal it to anyone, while maintaining in my heart an exception in the caseof the Shaykh Abul Qasim Husain Ibne Ruh.

She said: “The Shaykh Abu Ja’far told us that the spiritof the Messenger of Allah (s.a.w.s.) has transferred into you father,” meaning Abu Ja’far Muhammad Ibne Uthman (a.s.). “And the spiritof Amirul Momineen (a.s.) Ali (a.s.) has transferred into the bodyof Abul Qasim Husain Ibne Ruh; and the spiritof our mistress Fatima (a.s.) has transferred into you. So how may I not revere you, O our lady?” I said: “Easy! Do not do this, for this is false, my lady.” “This is a great secret and we have been sworn not to reveal this to anyone. For Allah’s sake! For Allah’s sake! May I not deserve punishment!” She beseeched me, “My lady, if you had not insisted I would not have disclosed this to you or anyone.”

Lady Umme Kulthum said: When I returned from her, I went to Shaykh Abul Qasim Ibne Ruh and recounted the event to him. He trusted my word and had confidence in my truthfulness. He said: “My daughter, beware not to go to this woman after you have seen this from her, and not to accept any letter from her if she writes you one, nor a messenger if she sends you one. Do not meet her after she has said this.

It is blasphemy against Allah and disbelief: which this accursed man has planted and strengthened in the heartsof these people to pave the way to the belief that Allah, the Sublime, has unified with him and has diffused into his body, as Christians say about Isa (a.s.) and this amounts to the claimof Hallaj, may Allah curse him.

I disassociated myself from the Bistams and abandoned visiting them. I did not accept any pretense they offered, nor met their mother afterwards. Then this drift began in the children of Naubakht. Shaykh Abul Qasim approached and wrote to each and everyone of them to curse Abu Ja’far Shalmaghani (that is, Ibne Abil Azaqir) and express disdain for him and anyone who follows him, is pleased with his word, or converses with him, let alone loves him.

Then the holy letter from the Master of the Age (a.s.) came, taking the oath of damnation for Abu Ja’far Muhammad Ibne Ali, denunciation for

him and anyone who followed him abided by him and was pleased with his word and maintained his service after learning about this holy letter.

Shaykh Tusi says: There are many ugly stories and repulsive incidents about him that are not worthy ofour book. Ibne Nuh and others have recorded these events.

What led to Shalmaghani’s murder was that when Abul Qasim Ibne Ruh expressed his curse and made his farce public and denounced him and ordered all Shia to do the same, Ibne Abil Azaqir no longer was able to continue his trickeries. In a gathering in which the chiefs of the Shia were present, and everyone was reporting his damnation and denunciation from Shaykh Abul Qasim (a.s.), he said: “Bring me and him together, so I may hold his hand and he may hold my hand and we will see whether a fire does not descendfrom the heavens and sets him ablaze. Otherwise, everything he has said about me is true.” The news reached to Razibillah, because this was in the house of Ibne Muqillah. He ordered his arrest and murder. Thus, he was killed and the Shia became at ease from his mischief.

Abul Hasan Muhammad Ibne Ahmad Ibne Dawood says: Muhammad Ibne Shalmaghani, known as Ibne Abul Azaqir, may Allah curse him, interpreted statements to the contrariety, that is, he would interpret an statement of praise and extolment about a pious man as contrary about him and would lead his listener to the contempt of that pious Shia in pursuit of his own excellence, so the Shia may regard him better than the extolled man of piety.

Safwani says, I heard Abu Ali Ibne Himam say, I heard Muhammad Ibne Ali Azaqiri Shalmaghani say, The truth is one but it changes its bubble. One day it is in a white in a day in the red and one day in blue. Ibne Humam says, This was the first I heard from his words, for this is the belief that Allah diffuses into people’s bodies.

A group of scholars narrated to us from Abu Muhammad Harun Ibne Musa from Abu Ali Muhammad Ibne Himam that Muhammad Ibne Ali Shalmaghani was never a representative of Abul Qasim, nor was a link to him. Abul Qasim had not appointed him to any position for any reason. Whoever says that he is wrong. He was a Shia scholar and then he went stray and expressed these blasphemies and spread disbelief and heresy, and the holy letter came out through Abul Qasim, condemning him to damnation and denouncing him, his followers, companions, and believers.

Husain Ibne Ibrahim narrated to me from Ahmad Ibne Ali Ibne Nuh from Abu Nasr Hibatullah Ibne Muhammad Ibne Ahmad, saying Abu Abdullah Husain Ibne Ahmad Hamidi Bazzaz said: I heard Ruh Ibne Abul Qasim Ibne Ruh say: When Muhammad Ibne Ali Shalmaghani prepared the bookKitabul Taklif , Shaykh Abul Qasim said: “Bring it, so I see it.” They brought him the book and he read it from the beginning to the end. He said: “There is nothing therein but he has narrated from the Imams in two or three occasions, in the narration of which he has lied about them. May Allah curse him.”

A group narrated to me from Abul Hasan Muhammad Ibne Ahmad Ibne Dawood and Abu Abdullah Husain Ibne Ali Ibne Husain Ibne Musa Ibne Babawayh, saying, From the mistakes of Muhammad Ibne Ali in the

religion in the segment of testimonials is that he narrated from the Seventh Imam (a.s.) that he said:

“When your faithful brother has a right over another man, and he denies him his right, and he does not have witnesses against him but one person and he is a reliable witness, you turn to the witness and ask him about his testimonial. When he has delivered his testimony to you, you testify along with him to the judge according to his testimony to you, so the right of the Muslim man is not lost.”

The word is from Ibne Babawayh. He said: “This is a lie he has made and we do not know any such narration.” In another occasion he says, “He has lied.”

A group of scholars narrated to us from Abu Muhammad Harun bin Musa, saying, Muhammad Ibne Humam said: In the Dhul Hijja of the year three hundred and twelve a letter came through Shaykh Abul Qasim Husain Ibne Ruh about Ibne Abul Azaqir. The ink was still wet and had not dried.

A group of scholars narrated to us on the authority of Ibne Dawood saying, The holy letter came through Husain Ibne Ruh about Shalmaghani. He sent a copy thereof to Abu Ali Ibne Humam in the Dhul Hijja of three hundred and twelve. Ibne Nuh said: Abul Fath Ahmad Ibne Zakka, the ally of Ali Ibne Muhammad Ibne Furat said: Abu Ali Ibne Himam Ibne Suhail informed us about the holy letter that came in Dhul Hijja of three hundred and twelve.

Muhammad Ibne Hasan Ibne Ja’far Ismail Ibne Salih Saymoori said: Shaykh Husain Ibne Ruh sent from the house of Muqtadir to our Shaykh Abu Ali Ibne Himam in the Dhul Hijja of three hundred and twelve. Abu Ali dictated the letter to me and told me that Abul Qasim (a.s.) is no longer bound not to express denunciation of Shalmaghani. He is in the hands of the people and their captive. He was ordered to denounce and not to fear and will be safe. He was released soon after that. All praise belongs to Allah.

The Letter: “May Allah prolong your life, and may He let you know the all good, and may He eventuate your actions with a good end - let everyone from our brothers, whose religiosity you trust and whose sincerity you are confident to know, may Allah make you all fortuitous, that Muhammad Ibne Ali known as Shalmaghani, may God hasten His punishment to him and may He respite him not, has abandoned and deserted Islam.

Harun says, Abu Ali took this letter and read it to every Shaykh and then this letter was copied for these Shaykhs - and sent to different cities. This news spread in the congregation and they became unanimous in cursing him and shunning him. Muhammad Ibne Ali Shalmaghani was killed in the year three hundred and twenty three.

He has blasphemed the religion of Allah and has made claims that amount to disbelief and denial of the Creator. He has weaved lies and falsehood. He has spoken dishonestly and has committed a grave sinister act. Those who associate with God are liars; they have trodden far in misguidance and have sustained a palpable loss. We have turned away with repulsion from this person to Allah, the High, and to His Messenger and household, unto them be the blessings of Allah and His peace and His mercy and His grace. We have, in public and private, in secrecy and in the

open, and in every time and condition, beseeched continuous damnations of God for him and for anyone who follows him and pledges allegiance to him, or hears this word of ours and remains steadfast in his devotion to him. Let them know, may Allah enhance your honor, we shun and stay away with disdain from this person, and the ones who were like him before him, such as Shari, ­Numairi, Hilali, Bilali and others. The actions of Allah, Majestic His praise is, with this, prior to this and after this, is beautiful to us. In Him we have trust, from Him we seek help, and He is sufficient for us in all of our affairs, and He is the best caretaker.”

Abu Bakr Baghdadi - Abu Dalf Majnun

Shaykh Mufeed narrated from Hasan Ibne Bilal Malhabi, saying, I heard Abul Qasim Ja’far Ibne Muhammad Ibne Qulawayh say, Abu Dalf, the Transcriber, may God not forgive him, we knew him to be blasphemous. Then he expressed exaggeration about the Imams and then he went crazy and was put in chains. Then he was released. Everywhere he went he was ridiculed. The Shia knew him for a very little time. They are disdainful of him, and whoever promotes him.

We sent someone to Abu Bakr Baghdadi when it was said that he had made such claims. He denied that and took oaths. So we took him on his word. But when he went to Baghdad, he turned to this person and distanced himself from the congregation and was appointed his successor. We had no doubt that he was on his path. So we cursed him and denounced him, because we believe that whoever claims this position after Saymoori, is a denier, he is evil, he is misguided, and leads astray.

Abu Amr Muhammad Ibne Muhammad Ibne Nasr Sakari says, When Ibne Muhammad Ibne Hasan Ibne Walid Qummi went to him on behalf of his father and the congregation and asked him that it was said that he had claimed to be a deputy of the Imam, he denied. He said: “I do not have any such position, nor have I made any claims.” I was present at this conversation.

Ibne Ayyash mentioned, One day I was with Abu Dalf. We mentioned Abu Bakr Baghdadi. He said: “Do you know how our master the Shaykh, may Allah bless his soul, was great?” He made Abu Bakr Baghdadi higher than Abul Qasim Husain Ibne Ruh and others.

I said: “I do not know.” He said: “Because Abu Ja’far Muhammad Ibne Uthman mentioned his name before the name of Abul Qasim Husain in his final will.” I said to him, “On this account, then Mansur must be higher than our master Imam Abul Hasan Musa (a.s.).”

He said: “How?” I said: “Because Imam Sadiq (a.s.) mentioned Mansur’s name before his successor in his final will.” He said: “You are biased about our master and you hate him.” I said: “All of the creation hates Abu Bakr Baghdadi and dislikes him except only you.” We were about to start fighting and hold each other’s collars. Abu Bakr Baghdadi’s ignorance and lack of virility is well-known. Abu Dalf’s stories of madness are more than to be accounted for. We will not engage our book with them. Ibne Nuh has mentioned some of them.

Abu Muhammad Harun Ibne Musa has narrated from Abul Qasim Husain Ibne Abdur Rahim that Abu Abdur Rahim sent me to Abu Ja’far

Muhammad Ibne Uthman Amari for something that was between me and him. I went to him as many of our scholars were present there. They were discussing some traditions from the Imams. At this, Abu Bakr Muhammad Ibne Ahmad Ibne Uthman known as Baghdadi, the nephew of Abu Ja’far Amari came. When Abu Ja’far (a.s.) saw him, he said: “Stop. This man who is coming is not one of you.”

It is narrated that he became the deputy of Yazidi at Basra and remained at his service a long while and collected large amounts of money. This was reported to Yazidi, who arrested him and confiscated the money and gave him a blow at the top of his head, so hard that fluids of his brain came to his eyes. Abu Bakr died at this.

Abu Nasr Hibatullah Ibne Muhammad said that Abu Dalf was in the beginning a mukhammas and known for that. Because he had been raised and taught by the Kharkhis, who were mukhammas. No Shia doubted that. Abu Dalf used to believe in that and acknowledge that. He would say, “Our master the virtuous Shaykh converted me from the creed of Abu Ja’far Karikhi to the valid faith,” meaning the belief of Abu Bakr Baghdadi. Abu Dalf’s madness and the stories of the perfidy of his beliefs are more than to be recounted.

Then the Shaykh says: We mentioned some accounts of the stories of the emissaries and gateways in the time of the occultation, because their validity presupposes the Imamate of the Master of the Age and their representation and miracles worked by them are clear proofs of the Imam they followed. The reason we mentioned this is that no one can say, What is the benefit of mentioning their stories when the inquiry is focused on the occultation?

It is mentioned in Ihtijaaj that: Our scholars have narrated that Abu Muhammad Hasan Shari was one of the companions of Imam Ali Naqi (a.s.), and then Imam Hasan Askari (a.s.) and he was the first one who claimed the position of representation of the Imam of the Age (a.s.) that Allah had not designated him to. He weaved lies about Allah and His Hujjas and attributed to them things that are not worthy of them and things they despise. Then he expressed beliefs ofKufr and blasphemy.

Likewise was Muhammad Ibne Nusair Numairi from the companions of Imam Hasan Askari (a.s.). When the Imam died, he claimed to be a representative of the Imam of the Age. So, God disgraced him through the blasphemies, exaggerations about the Imams, and belief in reincarnation he evinced. He used to claim that he is the messenger of a prophet that Ali Ibne Muhammad (a.s.) has sent, whom he believed was a god. He permitted marrying with theMahrams.

Ahmad Ibne Hilal Kharkhi was also one of the people who exaggerated the position of the Imams. Previously, he had been one of the companions of Imam Hasan Askari (a.s.). Then he changed and rejected the position of Abu Ja’far Muhammad Ibne Uthman Amari. A letter came from the Imam of the Age, which condemned him tolaan and denounced him. Likewise were Abu Tahir Muhammad Ibne Ali Ibne Bilal and Husain Ibne Mansur Hallaj and Muhammad Ibne Ali Shalmaghani, known as Ibne Abul Azaqir. The letter of the Imam came through Shaykh Abul Qasim Husain Ibne Ruh that carriedlaan against them and their denunciation. The letter read:

“May Allah prolong your life, and may He let you know the all good, and may He eventuate your actions with a good end - let everyone from our brothers, whose religiosity you trust and whose sincerity you are confident of, know, may Allah make you all fortuitous, that Muhammad Ibne Ali known as Shalmaghani, may God hasten His punishment to him and may He respite him not, has abandoned and deserted Islam. He has blasphemed the religion of Allah and has made claims that amount to disbelief and denial of the Creator. He has weaved lies and falsehood. He has spoken dishonestly and has committed a grave sinister act. Those who associate with God are liars; they have trodden far in misguidance and have sustained a palpable loss. We have turned away with repulsion from this person to Allah, the High, and to His Messenger and household, unto them be the blessings of Allah and His peace and His mercy and His grace. We have, in public and private, in secrecy and in the open, and in every time and condition, beseeched continuous damnations of God for him and for anyone who follows him and pledges allegiance to him, or hears this word of ours and remains steadfast in his devotion to him. Let them know, may Allah enhance your honor, we shun and stay away with disdain from this person, and the ones who were like him before him, such as Shari, Numairi, Hilali, Bilali and others. The actions of Allah, Majestic His praise is, with this, prior to this and after this, is beautiful to us. In Him we have trust, from Him we seek help, and He is sufficient for us in all of our affairs, and He is the best caretaker.”

*END OF VOLUME 51*